I was recently struck by the observation of a Middle Eastern Christian, “The persecuted church is you!” Why? “The body is a unit, though it is made up of many parts,” (1 Cor. 12:12). So if one suffers, all suffer. Thus while we pray for the persecuted church, it is not as outsiders. While it goes without saying that the persecution is more intense in some regions than others.

Accordingly, the Christian faith is by far the most persecuted group in the world today. In part, no doubt due to its greater numbers. Then, too, its extensive outreach. While in some instances, singled out as a threatening influence.

It is obvious that much of the persecution originates in Muslim context. Not that Muslims are monolithic; since having lived among them, I am well aware of pronounced differences. Nevertheless, some years ago I listened to a panel made up of representatives from the Jewish, Christian and Muslim faiths as they discussed the issue of religious coercion. It soon became evident that the Muslim tradition was most prone, while the Jewish and Christian traditions less so.

However, a recent gathering of Christian leaders concluded that secularism is a greater source of persecution. This ranges from more overt situations, such as North Korea, to more subtle instances, as in the United States. “The most recent decision to require most religious institutions, including Catholic hospitals and schools, to pay for contraception, sterilizations and the “morning-after” pill is simply the most current case in point,” James White of the Gordon-Conwell Seminary faculty observes. “For many this was about government coercion of religious individuals and institutions.”

“There is a real concern that the growing instance that faith be privatized has not become a demand for faith to be compromised,” he adds. “It’s not enough that your beliefs can’t influence society, you must also embrace society’s beliefs.”

Which brings to mind the time my wife and I ministered in Romania, shortly after the collapse of its Communist regime. Christians often talked about their former experience under Communism. They were allowed to assemble but seriously inhibited in their outreach.

The secular establishment also monitored the comments of pastors from their pulpits. As a result, some were relieved of their duties and even threatened with execution. Which led to a revolt, when it became known that a certain pastor was to be taken into custody by the authorities.

Members of his congregation turned out to protect him. The security fired on the crowd, killing some. Other members of the community came to their assistance. Members of the military soon joined the rebellion. The regime was overthrown, but not without lingering memories.

The situation in the United States increasingly reveals disturbing similarities. For instance, White recalls that “A wedding photographer was sued for refusing to shoot a same-sex wedding.” While presumably the option could have been allowed, and thus in keeping with the free exercise of religion.

“Even further, the argument that states ‘if you don’t want to serve the public, don’t open a business saying you will serve the public’ is equally flawed. And frightening.” Since it allows economic enterprise only on condition of violating religious convictions.

In conclusion, the persecuted church is in fact us. Initially, since we belong to one fellowship. So that when one suffers, all suffer.

Moreover, whether we are persecuted in a more flagrant or subtle manner.

While calling on us to bear up one another in prayer, and protest against insensitive persecution. Although not in a hateful but civil manner. Thus coming to grips with what some have described as the intolerance of tolerance.